Official Proceedings of the [Hypocritical] Democratic National Convention Held In 1864 At Chicago...

Official Proceedings of the [Hypocritical] Democratic National Convention Held In 1864 At Chicago, “All which we ask in the name and for the sake of Jesus Christ our Lord, to whom, with Thee, the Father, and Thee, O Holy Ghost, be all honor and power and glory, world without end. Amen” . . . “May Thy chastenedings yield the peaceable fruits of righteousness, that at last we may rejoice in Thy deliverance through Jesus Christ our Lord. Amen. . . . O God, the Father of our Lord Jesus Christ, our only Savior and prince of Peace.” . . . “The Peace of God, which passeth all understanding, keep your hearts and minds in the knowledge and love of God and of His Son Jesus Christ our Lord. The blessing of the Lord Almighty, the Father, the Son, and the Holy Ghost be among you and remain with you forever.” . . . “O God, our Father, Thou hath been the God of our fathers in years past, and Thou art our God, the God and preserver of our nation . . . may they remember their dread accountibility to Thee, the final Judge. . . . we ask in the name and for the sake of Thy Son”, Aug. 29, 30, 31, 1864

   [Shame on you, democrats, you should be ashamed. Don’t you all realize that you will pay for turning your backs on the Lord, and for all your evil deeds? Would suggest that you all repent while there is yet time. Or you will suffer for eternity for all of the evils and perversions you have committed….]

Also See:

God In America

U.S. Supreme Court Justice Joseph Story: "the general, if not the universal, sentiment in America was, that Christianity ought to receive encouragement from the state..."

   “§ 1868. Probably at the time of the adoption of the constitution, and of the amendment to it, now under consideration, the general, if not the universal, sentiment in America was, that Christianity ought to receive encouragement from the state, so far as was not incompatible with the private rights of conscience, and the freedom of religious worship. An attempt to level all religions, and to make it a matter of state policy to hold all in utter indifference, would have created universal disapprobation, if not universal indignation.[1 – See 2 Lloyd’s Deb. 195, 196.]”–U.S. Supreme Court Justice Joseph Story, Commentaries on the Constitution of the United States, Amendments To The Constitution, Volume III. Pg. 726. [1833]

Jefferson on Jesus Christ & Religion...

Notes On Religion

[And his definition of the seperation between Church and State]

[By Thomas Jefferson]

 j. mss.

 [Oct. 1776?]

 Sabellians. Xn.[Christian] heretics. That there is but one person in the Godhead. That the ‘Word’ & holy spirit are only virtues, emanations or functions of the deity.

Sorcinians. Xn.[Christian] heretics. That the Father is the one only god. That the Word is no more than an expression of ye. godhead & had not existed from all eternity; that Jes. Christ was god no otherwise than by his superiority above all creatures who were put in subjection to him by the father. That he was not a mediator, but sent to be a pattern of conduct to men. That the punishments of hell are nt. eternal.

Arminians. They think with the Romish church (agt. the Calvinists) that there is an universal grace given to all men, & that man is always free & at liberty to receive or reject grace. That God creates men free, that his justice would not permit him to punish men for crimes they are predestinated to commit. They admit the presence of god, but distinguish between fore-knowing & predestinating. All the fathers before St. Austin were of this opinion. The church of Engld founded her article of predestination on his authority.

Arians. Xn. heretics. They avow there was a time when the Son was not, that he was created in time mutable in nature, & like the angels liable to sin; they deny the three persons in the trinity to be of the same essence. Erasmus and Grotius were Arians.
Apollinarians. Xn. heretics. They affirm there was but one nature in Christ, that his body as well as soul was impassive & immortal, & that his birth, death, & resurrection was only in appearance.

Macedonians. Xn. heretics. They teach that the Holy ghost was a meer creature, but superior in excellence to the Angels. See Broughton, verbo ‘Heretics,’ an enumeration of 48. sects of Christians pronounced Heretics.

Locke’s system of Christianity is this: Adam was created happy & immortal; but his happiness was to have been Earthly & Earthly immortality. By sin he lost this—so that he became subject to total death (like that of brutes) to the crosses & unhappiness of this life. At the intercession however of the son of god this sentence was in part remitted. A life conformable to the law was to restore them again to immortality. And moreover to them who believed their faith was to be counted for righteousness. Not that faith without works was to save them; St. James. c. 2. sais expressly the contrary; & all make the fundamental pillars of Xty[Christianity] to be faith & repentance. So that a reformation of life (included under repentance) was essential, & defects in this would be made up by their faith; i. e. their faith should be counted for righteousness. As to that part of mankind who never had the gospel preached to them, they are 1.

[Pg. 2]

Jews.—2. Pagans, or Gentiles. The Jews had the law of works revealed to them. By this therefore they were to be saved: & a lively faith in god’s promises to send the Messiah would supply small defects. 2. The Gentiles. St. Pa. sais—Rom. 2. 13. ‘the Gentiles have the law written in their hearts, i. e. the law of nature: to which adding a faith in God’s & his attributes that on their repentance he would pardon them, they also would be justified. This then explains the text ‘there is no other name under heaven by which a man may be saved,’ i. e. the defects in good works shall not be supplied by a faith in Mahomet Foe, [?] or any other except Christ.

The fundamentals of Xty[Christianity] as found in the gospels are 1. Faith, 2. Repentance. That faith is every [where?] explained to be a belief that Jesus was the Messiah who had been promised. Repentance was to be proved sincerely by good works. The advantages accruing to mankind from our  Saviour’s mission are these.

1. The knolege of one god only.

2. A clear knolege of their duty, or system of morality, delivered on such authority as to give it sanction.

3. The outward forms of religious worship wanted to be purged of that farcical pomp & nonsense with which they were loaded.

4. An inducement to a pious life, by revealing clearly a future existence in bliss, & that it was to be the reward of the virtuous.

The Epistles were written to persons already Christians. A person might be a Xn[Christian] then before they were written. Consequently the fundamentals of Xty[Christianity] were to be found in the preaching of our Saviour, which is related in the gospels. These fundamentals are to be found in the epistles dropped here & there, & promiscuously mixed with other truths. But these other truths are not to be made fundamentals. They serve for edification indeed & explaining to us matters in worship & morality, but being written occasionally it will readily be seen that their explanations are adpated to the notions & customs of the people they were written to. But yet every sentence in them (tho the writers were inspired) must not be taken up & made a fundamental, without assent to which a man is not to be admitted a member of the Xn[Christian] church here, or to his kingdom hereafter. The Apostles creed was by them taken to contain all things necessary to salvation, & consequently to a communion.
Shaftesbury Charact. As the Antients tolerated visionaries & enthusiasts of all kinds so they permitted a free scope to philosophy as a balance. As the Pythagoreans & latter Platonists joined with the superstition of their times the Epicureans & Academicks were allowed all the use of wit & railery against it. Thus matters were balanced; reason had play & science flourished. These contrarieties produced harmony. Superstition & enthusiasm thus let alone never raged to bloodshed, persecution &c. But now a new sort of policy, which considers the future lives & happiness of men rather than the present, has taught to distress one another, & raised an antipathy which if temporal interests could ever do now uniformity of opn, a hopeful project! is looked on as the only remedy agt. this evil & is made the very [Pg. 3] object of govm’t itself. If magistracy had vouchsafed to interpose thus in other sciences, we should have as bad logic, mathematics & philosophy as we have divinity in countries where the law settles orthodoxy.
Suppose the state should take into head that there should be an uniformity of countenance. Men would be obliged to put an artificial bump or swelling here, a patch there &c. but this would be merely hypocritical, or if the alternative was given of wearing a mask, 99/100 ths must immediately mask. Would this add to the beauty of nature? Why otherwise in opinions? In the middle ages of Xty[Christianity] opposition to the State opins was hushed. The consequence was, Xty[Christianity] became loaded with all the Romish follies. Nothing but free argument, raillery & even ridicule will preserve the purity of religion. 2 Cor. 1. 24. the apostles declare they had no dominion over the faith.

A heretic is an impugner of fundamentals. What are fundamentals? The protestants will say those doctrines which are clearly & precisely delivered in the holy Scriptures. Dr. Vaterland would say the Trinity. But how far this character of being clearly delivered will suit the doctrine of the trinity I leave others to determine. It is nowhere expressly declared by any of the earliest fathers, & was never affirmed or taught by the Church before the Council of Nice (Chillingas Pref. § 18. 33.) Iranæus sais ‘who are the clean? those who go on firmly, believing in the Father & in the Son.” The fundamental doctrine or the firmness of the Xn[Christian] faith in this early age then was to believe in the Father & Son. Constantine wrote to Arius & Alexr treating the question “as vain foolish & impertinent as a dispute of words without sense which none could explain nor any comprehend &c.’ This line is commended by Eusebius (Vit. Constant 1. r. c. 64 &c.) and Socrates (Hist. Eccles. 1. i. c. 7) as excellent admirable & full of wisdom. 2 Middleton. 115. remarks on the story of St. John & [[Editor: illegible word “Le saint concil (de Nièce anno 630) ayant defini que le fils de dieu est de meme substance que son pere & qu’il est eternel comme lui, composa une Simbole (the Nicene creed) ou il explique la divinite du pere et du fils et qu’il finit par ces paroles ‘dont le regne n’aura point de fin.’ car la doctrine que regarde le Saint Esprit ne fut ajoutée que dans la seconde concile tenu contre les erreurs de Macedoniens, ou ces questions furent agitées.” Zonaras par Coussin. Ann. 330. The second council meant by Zonoras was that of Constantinople ann. 381. D’hist. Prim. Xty. pref. XXXVIII. 2d app. to pref. 49. The Council of Antioch ann [ ] expressly affirms of our Saviour ο?? ?στιν ?μουσιο? that he was not consubstantial to the father. The Council of Nice affirmed the direct contrary. Dhist. Prim. Xty. Pref. CXXV.

]]

Episcopy. Gr. Επισ?οπο?. Lat. Episcopus. Ital. Vescovo. Fr. Evesque. Saxon, Byscop. Bishop (overseer). The epistles of Paul to Timothy & Titus are relied on (together with Tradition) for the Apostolic institution of bishops.

As to tradition, if we are Protestants we reject all tradition, & rely on the scripture alone, for that is the essence & common principle of all the protestant churches. As to Scripture 1. Tim. 3. 2. ‘a bishop must be blameless &c. Επισ?οπο?.’ v. 8.; ‘likewise must the deacons be grave &c. Δια?ονο?’ (ministers). C. 5. v. 6, he calls Timothy a ‘minister, Δια?ονο?;’ C. 4. v. 14. ‘neglect not the gift that is in thee, which was given [Pg. 3] thee by prophecy with the laying on the hands of the presbytery, πρεσβυτεριου’; C. 5. ‘rebuke not an elder; Πρεσβυτεροι.’ 5:17;—‘let the elders that rule well, &c. Πρεσβυτεροι.’ 5.19; ‘against an elder (Πρεσβυτερο?) receive nt an accusn.’ 5.22. ‘lay hands suddenly on no man, χειρα? ?πιτίθει.’ 6.11. He calls Timothy man of God ?νθρωπε το? θεο?, 2. Tim. 1. 6. ‘stir up the gift of god, which is in thee, by the putting on of my hands ‘?πιθεσεω? των χειρων’ but ante c. 4. v. 14, he said it was by the hands of the presbytery. This imposition of hands then was some ceremony or custom frequently repeated, & certainly is a good proof that Timothy was ordained by the elders (& consequently that they might ordain) as that it was by Paul. 1. 11. Paul calls himself ‘a preacher,’ ‘an apostle,’ ‘a teacher.’ ‘?ηρυξ, ?αι αποστολο? ?αι διδασ?αλο?.’ Here he designates himself by several synonims as he had before done Timothy. Does this prove that every synonim authorizes a different order of ecclesiastics. 4. 5. ‘do the work of an Evangelist, make full proof of thy ministry’ ?ργον ποιησον ε?αγγελιστου, την δια?ονιαν σου πληροφορεισον.’ Timothy then is called ‘επισ?οπο?, δια?ονο?, ευαγγελιστο?.’ αν?ρωπο? ?εου.’ 4.11. He tells Tim. to bring Mark with him, for ‘he is profitable to me for the ministry.’ δια?ονιαν. Epist. to Titus. 1. 1, he calls himself ‘a servant of god’ δουλο? θεου.’ 1.5. ‘for this cause left I thee in Crete that thou shouldst set in order the things that are wanting, and ordain (?αταστησ??) elders in every city, as I had appointed thee.’ If any be blameless, the husband of one wife, having faithful children, not accused of riot or unruly, for a bishop must be blameless as the steward of god &c. Here then it appears that as the elders appointed the bishops, so the bishops appointed the elders, i. e., they are synonims. Again when telling Titus to appoint elders in every city he tells him what kind of men they must be, for said he a bishop must be &c., so that in the same sentence he calls elders bishops. 3.10 ‘a man that is an heretic after the first & second admonition, reject, ‘α?ρετι?ον.’ James 5. 14. ‘is any sick among you? Let him call for the elders (πρεσβυτερο?) of the church, & let them pray over him, anointing him with oil in the name of the lord.’

Another plea for Episcopal government in Religion in England is it’s similarity to the political governmt by a king. No bishop, no king. This then with us is a plea for government by a presbytery which resembles republican government.

The clergy have ever seen this. The bishops were alwais mere tools of the crown.
The Presbyterian spirit is known to be so congenial with friendly liberty, that the patriots after the restoration finding that the humour of people was running too strongly to exalt the prerogative of the crown promoted the dissenting interest as a check a and balance, & thus was produced the Toleration Act.

St. Peter gave the title of clergy to all god’s people till Pope Higinus & ye. succeeding prelates took it from them & appropriated it to priests only. 1 Milt. 230.
Origen, being yet a layman, expounded the scripchures publickly & was therein defended by Alexander of Jerusalem & Theodotn of Cæsarea producing in his behalf divers examples that the privilege of teaching was antiently permitted to laymen. The first Nicene council called in the assistance of many learned lay brethren. ib. 230.

[Pg. 4]

Bishops were elected by the hands of the whole church. Ignatius (the most ant. of the extant fathers) writing to the Philadelphians sais ‘that it belongs to them as to the church of god to chuse a bishop.’ Camden in his description of Scotld sais ‘that over all the world bps had no certain dioces till pope Dionysius about the year 268 did cut them out, & that the bps of Scotld extd their function in what place soever they came, indifferently till temp Malcolm 3. 1070.’

Cyprian, epist. 68. sais ‘the people chiefly hath power either of chusing worthy or refusing unworthy bps the council of Nice contrary to the African churches exorts them to chuse orthodox bps in the place of the dead.’ 1 Milt. 254.

Nicephorus Phocas the Greek emperor Ann. 1000 first enacted that no bps shd be chozen without his will. Ignatius in his epistle to those of Tra [mutilated] confesseth that the presbyters are his fellowsellers & fellow henchers & Cyprian in the 6. 4. 52. epst. calls the presbyters, ‘his com-presbyters’ yet he was a bps.–A modern bps to be moulded into a primitive one must be elected by the people, undiocest, unrevenued, unlorded. 1 Milt. 255. From the dissensions among sects themselves arises necessarily a right of chusing & necessity of deliberating to which we will conform, but if we chuse for ourselves, we must allow others to chuse also, & to reciprocally. This establishes religious liberty.
Why require those things in order to eccliastical communion which Christ does not require in order to life eternal? How can that be the church of Christ which excludes such persons from its communion as he will one day receive into the kingdom of heaven.
The arms of a religious society or church are exhortations, admonitions & advice, & ultimately expulsion or excommunication. This last is the utmost limit of power.
How far does the duty of toleration extend?

1. No church is bound by the duty of toleration to retain within her bosom obstinate offenders against her laws.
2. We have no right to prejudice another in his civil enjoiments because he is of another church. If any man err from the right way, it is his own misfortune, no injury to thee; nor therefore art thou to punish him in the things of this life because thou supposeth he will be miserable in that which is to come—on the contrary accdg to the spirit of the gospel, charity, bounty, liberality is due to him.

Each church being free, no one can have jurisdn over another one, not even when the civil magistrate joins it. It neither acquires the right of the sword by the magistrate’s coming to it, nor does it lose the rights of instruction or excommunicn by his going from it. It cannot by the accession of any new member acquire jurisdn over those who do not accede. He brings only himself, having no power to bring others. Suppose for instance two churches, one of Arminians another of Calvinists in Constantinople, has either any right over the other? Will it be said the orthodox one has? Every church is to itself orthodox; to others erroneous or heretical.

[Pg. 5]

No man complains of his neighbor for ill management of his affairs, for an error in sowing his land, or marrying his daughter, for consuming his substance in taverns, pulling down building &c. in all these he has his liberty: but if he do not frequent the church or there conform to ceremonies, there is an immediate uproar.
The care of every man’s soul belongs to himself. But what if he neglect the care of it? Well what if he neglect the care of his health or estate, which more nearly relate to the state. Will the magistrate make a law that he shall not be poor or sick? Laws provide against injury from others; but not from ourselves. God himself will not save menagainst their wills.

If I be marching on with my utmost vigour in that way which according to the sacred geography leads to Jerusalem straight, why am I beaten & ill used by others because my hair is not of the right cut; because I have not been dresst right, bec. I eat flesh on the road, bec. I avoid certain by-ways which seem to lead into briars, bec. among several paths I take that which seems shortest & cleanest, bec. I avoid travellers less grave & keep company with others who are more sour & austere, or bec. I follow a guide crowned with a mitre & cloathed in white, yet these are the frivolous things which keep Xns[Christians] at war.

If the magistrate command me to bring my commodity to a publick store house I bring it because he can indemnify me if he erred & I thereby lose it; but what indemnification can he give one for the kdom of heaven?

I cannot give up my guidance to the magistrates, bec. he knows no more of the way to heaven than I do, & is less concerned to direct me right than I am to go right. If the Jews had followed their Kings, among so many, what number would have led them to idolatry? Consider the vicissitudes among the Emperors, Arians, Athana &c. or among our princes. H. 8. E. 6. Mary. Elizabeth. Locke’s Works 2d vol.

Why persecute for diffce in religs opinion?

1. For love to the person.

2. Because of tendency of these opns to dis[[Editor: illegible word.

]]

1. When I see them persecute their nearest connection & acquaintance for gross vices, I shall believe it may proceed from love. Till they do this I appeal to their own conscences if they will examine, wh. ye do nt find some other principle.
2. Because of tendency. Why not then level persecution at the crimes you fear will be introduced? Burn or hang the adulterer, cheat &c. Or exclude them from offices.
Strange should be so zealous against things which tend to produce immorality & yet so indulgent to the immorality when produced. These moral vices all men acknowledge to be diametrically against X.[Christ] & obstructive of salvation of souls, but the fantastical points for which we generally persecute are often very questionable; as we may be assured by the very different conclusions of people. Our Savior chose not [Pg. 6] to propagate his religion by temporal punmts or civil incapacitation, if he had, it was in his almighty power. But he chose to extend it by it’s influence on reason, there by shewing to others how they should proceed.

The commonwealth is ‘a Society of men constituted for protecting their civil interests.’
Civil interests are ‘life, health, indolency of body, liberty and property.’ That the magistrate’s jurisdn extends only to civil rights appears from these considns.

1. The magistrate has no power but wt ye people gave.

The people hve nt givn hm the care of souls bec. ye cd not, ye cd not, because no man hs right to abandon ye care of his salvation to another.
No man has power to let another prescribe his faith. Faith is not faith witht believing. No man can conform his faith to the dictates of another. The life & essence of religion consists in the internal persuasion or belief of the mind. External forms of worship, when against our belief are hypocrisy & impiety. Rom. 14. 23. “he that doubteth is damned, if he eat, because he eateth not of faith: for whatsoever is not of faith, is sin?”
2. If it be said the magistrate may make use of arguments & so draw the heterodox to truth, I answer, every man has a commission to admonish, exhort, convince another of error.

12. A church is ‘a voluntary society of men, joining themselves together of their own accord, in order to the public worshipping of god in such a manner as they judge acceptable to him & effectual to the salvation of their souls.’ It is voluntary bec. no man is by nature bound to any church. The hope of salvation is the cause of his entering into it. If he find anything wrong in it, he should be as free to go out as he was to come in.
13. What is the power of that church. As it is a society it must have some laws for it’s regulation. Time & place of meeting. Admitting & excluding members &c. Must be regulatn but as it was a spontaneous joining of members, it follows that it’s laws extend to it’s own members only, not to those of any other voluntary society, for then by the same rule some other voluntary society might usurp power over them.
Christ has said ‘wheresoever 2 or 3 are gatherd. togeth in his name he will be in the midst of them.’ This is his definition of a society. He does not make it essential that a bishop or presbyter govern them. Without them it suffices for the salvation of souls.
Compulsion in religion is distinguished peculiarly from compulsion in every other thing. I may grow rich by art I am compelled to follow, I may recover health by medicines I am compelled to take agt. my own judgment, but I cannot be saved by a worship I disbelieve & abhor.

[Pg. 7]

Whatsoever is lawful in the Commonwealth, or permitted to the subject in the ordinary way, cannot be forbidden to him for religious uses: & whatsoever is prejudicial to the Commonwealth in their ordinary uses & therefore prohibited by the laws, ought not to be permitted to churches in their sacred rites. For instance it is unlawful in the ordinary course of things or in a private house to murder a child. It should not be permitted any sect then to sacrifice children: it is ordinarily lawful (or temporarily lawful) to kill calves or lambs. They may therefore be religiously sacrificed, but if the good of the state required a temporary suspension of killing lambs, as during a siege, sacrifices of them may then be rightfully suspended also. This is the true extent of toleration.

Truth will do well enough if left to shift for herself. She seldom has received much aid from the power of great men to whom she is rarely known & seldom welcome. She has no need of force to procure entrance into the minds of men. Error indeed has often prevailed by the assistance of power or force. Truth is the proper & sufficient antagonist to error. If anything pass in a religious meeting seditiously and contrary to the public peace, let it be punished in the same manner & no otherwise than as if it had happened in a fair or market. These meetings ought not to be sanctuaries for faction & flagitiousness.

Locke denies toleration to those who entertain opns contrary to those moral rules necessary for the preservation of society; as for instance, that faith is not to be kept with those of another persuasion, that Kings excommunicated forfeit their crowns, that dominion is founded in grace, or that obedience is due to some foreign prince, or who will not own & teach the duty of tolerating all men in matters of religion, or who deny the existence of a god (it was a great thing to go so far—as he himself sais of the parl. who framed the act of tolern but where he stopped short we may go on.)

He sais ‘neither Pagan nor Mahomedan nor Jew ought to be excluded from the civil rights of the Commonwealth because of his religion.’ Shall we suffer a Pagan to deal with us and not suffer him to pray to his god? Why have Xns.[Christians] been distinguished above all people who have ever lived, for persecutions? Is it because it is the genius of their religion? No, it’s genius is the reverse. It is the refusing toleration to those of a different opn which has produced all the bustles and wars on account of religion. It was the misfortune of mankind that during the darker centuries the Xn.[Christian] priests following their ambition and avarice combining with the magistrate to divide the spoils of the people, could establish the notion that schismatics might be ousted of their possessions & destroyed. This notion we have not yet cleared ourselves from. In this case no wonder the oppressed should rebel, & they will continue to rebel & raise disturbance until their civil rights are fully restored to them & all partial distinctions, exclusions & incapacitations removed.

[The Works of Thomas Jefferson Collected and Edited by Paul Leicester Ford Volume II G.P. Putnam’s Sons New York and London The Knickerbocker Press 1904. The Online Library Of Liberty edition published by Liberty Fund, Inc.]

And this from the "Father of the Constitution":

By The President Of The United States Of America.

A Proclamation.

   Whereas the Congress of the United States, by a joint resolution of the two Houses, have signified a request that a day may be recommended to be observed by the people of the United States with religious solemnity as a day of public humiliation and prayer; and

   Whereas such a recommendation will enable the several religious denominations and societies so disposed to ofier at one and the same time their common vows and adorations to Almighty God on the solemn occasion produced by the war in which He has been pleased to permit the injustice of a foreign power to involve these United States:

   I do therefore recommend the third Thursday in August next as a convenient day to be set apart for the devout purposes of rendering the Sovereign of the Universe and the Benefactor of Mankind the public homage due to His holy attributes; of acknowledging the transgressions which might justly provoke the manifestations of His divine displeasure; of seeking His merciful forgiveness and His assistance in the great duties of repentance and amendment, and especially of offering fervent supplications that in the present season of calamity and war He would take the American people under His peculiar care and protection; that He would guide their public councils, animate their patriotism, and bestow His blessing on their arms; that He would inspire all nations with a love of justice and of concord and with a reverence for the unerring precept of our holy religion to do to others as they would require that others should do to them; [As was stated by Jesus; Matthew 7:12] and, finally, that, turning the hearts of our enemies from the violence and injustice which sway their councils against us, He would hasten a restoration of the blessings of peace.

Given at Washington, the 9th day of July, A.D. 1812.

[SEAL.] JAMES MADISON. [The same James Madison that is also known as “the Father of the Constitution“.]

By the President:

JAMES MONROE,

Secetary of State.

[A Compilation of the Messages and Papers of the Presidents By James D. Richardson A Representative From The State Of Tennessee (With Additions) Volume 1 Published By Bureau Of National Literature And Art 1910 Pg. 498]

More quotations can be found here:

God In America

8-5-1861: A Resolution requesting the President of the United States to recommend a Day of Public Humiliation, Fasting, and Prayer

August 5, 1861. [No. 3.]

A Resolution requesting the President of the United States to recommend a Day of Public Humiliation, Fasting, and Prayer.

   Resolved by the Senate and House of Representatives of the United States Public Fast of America in Congress assembled, That a joint committee of both Houses wait on the President of the United States and request that he recommend a day of public humiliation, prayer, and fasting, to be observed by the people of the United States with religious solemnity, and the offering of fervent supplications to Almighty God for the safety and welfare of these States, His blessings on their arms, and a speedy restoration of peace.

Approved, August 5, 1861.

[By Authority Of Congress. The Statutes at Large, Treaties, And Proclamations, Of The United States Of America. From December 5, 1859, To March 3, 1863. Arranged in Chronological Order and carefully collated with the Originals at Washington. With References To The Matter Of Each Act And To The Subsequent Acts On The Same Subject. Edited By George P. Sanger, Counsellor At Law. The rights and interest of the United States in the stereotype plates from which this work is printed, are hereby recognized, acknowledged, and declared by the publishers, according to the provisions of the joint resolution of Congress, passed March 3, 1845. Vol. XII. Boston: Little, Brown And Company. 1863.]

Day of Fasting, Humiliation and Prayer.

A PROCLAMATION.

By the President of the United States of America

12th day of August, A. D. 1861

Also See:

God In America

S.C. Gov. Manning: “We are a God-fearing people. We realize our dependence on Him and we trust in His sustaining arm.

Day of Special Prayer.

   Columbia, Aug. 26.–Gov. Manning issued a proclamation yesterday, designating next Sunday, September 2, as a day of special prayer for those who are to be called into the national army by the selective service law. The governor calls upon the ministers of all denominations and all Christian people to make special intercession for the soldiers on that day. The proclamation reads:

   “Beginning September 5, thousands of young South Carolinians will be called for service in the National Army. The National Guard of South Carolina is already in the federal service. It seems to me fitting that some recognition should be made of the sacrifices that our men in arms are making, and are to make, in fighting for our country, for defense of our honor, for the defense of the lives and property of American citizens and for the cause of human freedom and of human liberty. It is our duty to dispel the idea that the men of the National Army are to be looked upon in the attitude of being forced to fight. The policy of the government has been fixed, by which men are selected for service. There is, therefore, nothing but honor and respect to the members of the National Army who have been drafted, as well as to those who have volunteered their services.

    “A solemn duty devolves upon the citizens generally who will not be privileged themselves to bear arms, but who are in cordial sympathy with the purposes for which these men are to fight.

   “We recognize the sacrifices that are ahead of us, either as non-combatants or as soldiers, and that those bearing arms, who are leaving their homes and loved ones in response to the call of duty and patriotism to their country, may be called upon to make the supreme sacrifice.

   “We are a God-fearing people. We realize our dependence on Him and we trust in His sustaining arm.

   “I therefore call upon all ministers of every denomination, members of all the churches and citizens generally, to unite in making Sunday, September 2, a day on which all patriotic citizens are called upon to offer prayer, fervently and solemnly, for the men who are under arms, and for those who are to be called to arms and for their families and loved ones.”

[The Bamberg Herald, Bamberg, S.C., Thursday, August 30, 1917. Established 1891 Pg. 2]

Addendum to the post below:

Tunis 1797 : Hunter Miller's Notes: THE EARLIER TRUCE

Prior to the first signature of this treaty a "truce" with Tunis had twice been arranged; on about June 15, 1796, a "truce for six months" was concluded by Famin (American State Papers, Foreign Relations, I, 554); and Cathcart writes thus of an arrangement made in 1795 at Algiers (The Captives, 233):

. . . between those dates I had several conferences with the Dey [of Algiers] and Hadgi Ally [Ambassador of Tunis at Algiers], and this day [November 8, 1795] procured a truce for the United States with Tunis for eight months, guaranteed by the Dey of Algiers, translated it and took the original to Mr. Donaldson, who kept his bed with the gout and colic.

The Turkish original of the truce of June, 1796, is in the archives of the Department of State; it has been thus translated by Doctor Kramers:

The motive of the writing of this document is as follows: On the 11th of the month of Zu'lhijJah of this year 1210, answering to the 15th of June [June 17, 1796, according to the chronological tables] according to the Greek calendar. The glory of the princes of the Christian nation, the selected chief among the community of Jesus, Washington, the present ruler of America-may his days end with blessings-being desirous and wishing to negotiate a treaty of peace in order to lay the foundations of friendship and to strengthen the sincere amity with the frontier post of the Holy War, the victorious garrison of Tunis the well-preserved, just as our friends, the other Christian Governments, have done the same with our victorious garrison, has confided the negotiations of the said treaty to his Consul Barlow, residing in Algiers, and the said Consul again teas confided the negotiations of the treaty to the French merchant, Joseph Famin, residing in Tunis the well-preserved. The said merchant has appeared in my presence and has stated and declared in general his wish and desire for a treaty between the American ruler and the Government of Tunis the well-preserved. After it has been immediately communicated and confirmed to the said merchant on what terms a treaty could be agreed to, the said merchant has communicated the stipulations of the treaty to the said Consul, and the said Consul has communicated it to his Government. Now, until the answer comes and within a limit of six months after the date of this document, security has been given. Therefore, if during the said period war vessels of our well-preserved garrison place meet at sea with ships of the said Americans they shall not hinder them or molest them in any way, but they shall be treated as friends, and immediately order has been given to our officers to let them go their way. If American ships meet with ships belonging to our well-preserved garrison place, it has been agreed between the two Governments, that they shall treat each other in a friendly way. This convention has been written and sealed and given into the hands of the said merchant, so that he may send it to its proper place. Until the arrival of the answer this convention shall be observed between the two Governments; according to it both parties shall act, and it shall be opposed in no way. Salutations. Written on the 11th of Zu'lhiJjah and the 15th June of the year 1210.

[Tughra (name sign) of Hamuda, commander (mir miran) of the frontier post of the Holy War, Tunis the well-preserved.]

- Yale Law School - The Avalon Project, The Barbary Treaties 1786-1816, Tunis 1797 : Hunter Miller's Notes.

10 months AFTER the 'Treaty of Tripoli'

Treaty of Peace and Friendship, Signed at Tunis August 28, 1797

(Courtesy: Yale Law School - Avalon Project)

Treaty of Peace and Friendship, signed at Tunis August 28, 1797, and, with alterations, March 26, 1799. Original in Turkish. Submitted to the Senate February 21, 1798. Resolution of advice and consent, on condition, March 6, 1798. Resubmitted to the Senate December 13, 1799. Resolution of advice and consent to altered Articles 11, 12, and 14, December 24, 1799. Ratified by the United States January 10, 1800. As to the ratification generally, see the notes. Not proclaimed (semble), but see the notes as to publication.

The following pages of Turkish are a reproduction of the articles of the original of the altered treaty; but they are arranged in left-to-right order of pagination, and of necessity the Turkish script runs length-ways of the pages. They are followed by the French translation which is written in the original document and the English translation which is in the Department of State file; after the translations is the approval of Humphreys of the treaty as first signed, and then the approval of Eaton and Cathcart of the altered treaty, as copied in the original. Following those tents is a comment on the French translation, written in 1930.

God is infinite.

Under the auspices of the greatest, the most powerful of all the princes of the Ottoman nation who reign upon the earth, our most glorious and most august Emperor, who commands the two lands and the two seas, Selim Khan I the victorious, son of the Sultan Moustafa, whose realm may God prosper until the end of ages, the support of kings, the seal of justice, the Emperor of emperors.

The most illustrious and most magnificent Prince Hamuda Pasha, Bey, who commands the Odgiak of Tunis, the abode of happiness; and the most honored Ibrahim Dey; and Suleiman, Agha of the Janizaries and chief of the Divan; and all the elders of the Odgiak; and the most distinguished and honored President of the Congress of the United States of America, the most distinguished among those who profess the religion of the Messiah, of whom may the end be happy.

We have concluded between us the present Treaty of Peace and Friendship, all the articles of which have been framed by the intervention of Joseph Stephen Famin, French merchant resident at Tunis, Charge d'Affaires of the United States of America; which stipulations and conditions are comprised in twenty-three articles, written and expressed in such manner as to leave no doubt of their contents, and in such way as not to be contravened.

ARTICLE 1.

There shall be a perpetual and constant peace between the United States of America and the magnificent Pasha, Bey of Tunis, and also a permanent friendship, which shall more and more increase.

ARTICLE 2.

If a vessel of war of the two nations shall make prize of an enemy vessel in which may be found effects, property, and subjects of the two contracting parties, the whole shall be restored; the Bey shall restore the property and subjects of the United States, and the latter shall make a reciprocal restoration; it being understood on both sides that the just right to what is claimed shall be proved.

ARTICLE 3.

Merchandise belonging to any nation which may be at war with one of the contracting parties, and loaded on board of the vessels of the other, shall pass without molestation and without any attempt being made to capture or detain it.

ARTICLE 4.

On both sides sufficient passports shall be given to vessels, that they may be known and treated as friendly; and considering the distance between the two countries, a term of eighteen months is given, within which term respect shall be paid to the said passports, without requiring the conge or document (which at Tunis is called testa), but after the said term the conge shall be presented.

ARTICLE 5.

If the corsairs of Tunis shall meet at sea with ships of war of the United States having under their escort merchant vessels of their nation, they shall not be searched or molested; and in such case the commanders shall be believed upon their word, to exempt their ships from being visited and to avoid quarantine. The American ships of war shall act in like manner towards merchant vessels escorted by the corsairs of Tunis.

ARTICLE 6.

If a Tunisian corsair shall meet with an American merchant vessel and shall visit it with her boat, she shall not exact anything, under pain of being severely punished; and in like manner, if a vessel of war of the United States shall meet with a Tunisian merchant vessel, she shall observe the same rule. In case a slave shall take refuge on board of an I American vessel of war, the Consul shall be required to cause him to be restored; and if any of their prisoners shall escape on board of the Tunisian vessels, they shall be restored; but if any slave shall take refuge in any American merchant vessel, and it shall be proved that the vessel has departed with the said slave, then he shall be returned, or his ransom shall be paid.

ARTICLE 7.

An American citizen having purchased a prize-vessel from our Odgiak, may salt our passport, which we will de liver for the term of one year, by force of which our corsairs which may meet with her shall respect her; the Consul on his part shall furnish her with a bill of sale; and considering the distance of the two countries, this term shall suffice to obtain a passport in form. But after the expiration of this term, if our corsairs shall meet with her without the passport of the United States, she shall be stopped and declared good prize, as well the vessel as the cargo and crew.

ARTICLE 8.

If a vessel of one of the contracting parties shall be obliged to enter into a port of the other and may have need of provisions and other articles, they shall be granted to her without any difficulty, at the price current at the place; and if such a vessel shall have suffered at sea and shall have need of repairs, she shall be at liberty to unload and reload her cargo without being obliged to pay any duty; and the captain shall only be obliged to pay the wages of those whom he shall have employed in loading and unloading the merchandise.

ARTICLE 9.

If, by accident and by the permission of God, a vessel of one of the contracting parties shall be cast by tempest upon the coasts of the other and shall be wrecked or otherwise damaged, the commandant of the place shall render all possible assistance for its preservation, without allowing any person to make any opposition; and the proprietor of the effects shall pay the costs of salvage to those who may have been employed.

ARTICLE 10.

In case a vessel of one of the contracting parties shall be attacked by an enemy under the cannon of the forts of the other party, she shall be defended and protected as much as possible; and when she shall set sail, no enemy shall be permitted to pursue her from the same port, or any other neighboring port, for forty-eight hours after her departure.

ARTICLE 11.

When a vessel of war of the United States of America shall enter the port of Tunis, and the Consul shall request that the castle may salute her, the number of guns shall be fired which he may request; and if the said Consul does not want a salute, there shall be no question about it.
But in case he shall desire the salute, and the number of guns shall be fired which he may have requested, they shall be counted and returned by the vessel in as many barrels of cannon powder.

The same shall be done with respect to the Tunisian corsairs when they shall enter any port of the United States.

ARTICLE 12.

When citizens of the United States shall come within the dependencies of Tunis to carry on commerce there, the same respect shall be paid to them which the merchants of other nations enjoy; and if they wish to establish themselves within our ports, no opposition shall be made thereto; and they shall be free to avail themselves of such interpreters as they may judge necessary, without any obstruction, in conformity with the usages of other nations; and if a Tunisian subject shall go to establish himself within the dependencies of the United States, he shall be treated in like manner.

If any Tunisian subject shall freight an American vessel and load her with merchandise, and shall afterwards want to unlace or ship them on board of another vessel, we will not permit him until the matter is determined by a reference of merchants, who shall decide upon the case; and after the decision, the determination shall be conformed to.

No captain shall be detained in port against his consent, except when our ports are shut for the vessels of all other nations, which may take place with respect to merchant vessels but not to those of war.

The subjects of the two contracting powers shall be under the protection of the Prince and under the jurisdiction of the chief of the place where they may be, and no other persons shall have authority over them. If the commandant of the place does not conduct himself agreeably to justice, a representation of it shall be made to us.

In case the Government shall have need of an American merchant vessel, it shall cause it to be freighted, and then a suitable freight shall be paid to the captain, agreeably to the intention of the Government, and the captain shall not refuse it.

ARTICLE 13.

If among the crews of merchant vessels of the United States, there shall be found subjects of our enemies, they shall not be made slaves, on condition that they do not exceed a third of the crew; and when they do exceed a third, they shall be made slaves. The present article only concerns the sailors, and not the passengers, who shall not be in any manner molested.

ARTICLE 14.

A Tunisian merchant who may go to America with a vessel of any nation soever, loaded with merchandise which is the production of the kingdom of Tunis, shall pay duty (small as it is) like the merchants of other nations; and the American merchants shall equally pay, for the merchandise of their country which they may bring to Tunis under their flag, the same duty as the Tunisians pay in America.

But if an American merchant, or a merchant of any other nation, shall bring American merchandise under any other flag, he shall pay six I per cent duty. In like manner, if a foreign merchant shall bring the merchandise of his country under the American flag, he shall also pay six per cent.

ARTICLE 15.

It shall be free for the citizens of the United States to carry on what commerce they please in the kingdom of Tunis, without any opposition, and they shall be treated like the merchants of other nations; but they shall not carry on commerce in wine, nor in prohibited articles; and if any one shall be detected in a contraband trade, he shall be punished according to the laws of the country. The commandants of ports and castles shall take care that the captains and sailors shall not load prohibited articles; but if this should happen, those who shall not have contributed to the smuggling shall not be molested nor searched, no more than shall the vessel and cargo; but only the offender, who shall be demanded to be punished. No captain shall be obliged to receive merchandise on board of his vessel, nor to unlace the same against his will, until the freight shall be paid.

ARTICLE 16.

The merchant vessels of the United States which shall cast anchor in the road of the Gouletta, or any other port of the Kingdom of Tunis, shall be obliged to pay the same anchorage for entry and departure which French vessels pay, to wit: Seventeen plasters and a half, money of Tunis, for entry, if they import merchandise; and the same for departure, if they take away a cargo; but they shall not be obliged to pay anchorage if they arrive in ballast and depart in the same manner.

ARTICLE 17.

Each of the contracting parties shall be at liberty to establish a consul in the dependencies of the other; and if such consul does not act in conformity with the usages of the country, like others, the government of the place shall inform his Government of it, to the end that he may be changed and replaced; but he shall enjoy, as well for himself as his family and suite, the protection of the government. And he may import for his own use all his provisions and furniture without paying any duty; and if he shall import merchandise (which it shall be lawful for him to do), he shall pay duty for it.

ARTICLE 18.

If the subjects or citizens of either of the contracting parties, being within the possessions of the other, contract debts or enter into obligations, neither the consul nor the nation, nor any subjects or citizens thereof, shall be in any manner responsible, except they or the consul shall have previously become bound in writing; and without this obligation in writing they cannot be called upon f or indemnity or satisfaction.

ARTICLE 19.

In case of a citizen or subject of either of the contracting parties dying within the possessions of the other, the consul or the vakil shall take possession of his effects (if he does not leave a will), of which he shall make an inventory; and the government of the place shall have nothing to do therewith. And if there shall be no consul, the effects shall be deposited in the hands of a confidential person of the place, taking an inventory of the whole, that they may eventually be delivered to those to whom they of right belong.

ARTICLE 20.

The consul shall be the judge in all disputes between his fellow citizens or subjects, as also between all other persons who may be immediately under his protection; and in all cases wherein he shall require the assistance of the government where he resides to sanction his decisions, it shall be granted to him.

ARTICLE 21.

If a citizen or subject of one of the parties shall kill, wound, or strike a citizen or subject of the other, justice shall be done according to the laws of the country where the offense shall be committed. The consul shall be present at the trial; but if any offender shall escape, the consul shall be in no manner responsible for it.

ARTICLE 22.

If a dispute or lawsuit on commercial or other civil matters shall happen, the trial shall be had in the presence of the consul, or of a confidential person of his choice, who shall represent him and endeavor to accommodate the difference which may have happened between the citizens or subjects of the two nations.

ARTICLE 23.

If any difference or dispute shall take place concerning the infraction of any article of the present treaty on either side, peace and good harmony shall not be interrupted until a friendly application shall have been made for satisfaction; and resort shall not be had to arms therefor, except where such application shall have been rejected; and if war be then declared, the term of one year shall be allowed to the citizens or subjects of the contracting parties to arrange their affairs and to withdraw themselves with their property.

The agreements and terms above concluded by the two contracting parties shall be punctually observed with the will of the Most High. And for the maintenance and exact observance of the said agreements, we have caused their contents to tee here transcribed, in the present month of Rabia Elul, of the Hegira one thousand two hundred and twelve, corresponding with the month of August of the (Christian year one thousand seven hundred and ninety-seven.

The BEY'S signature[Seal]

IBRAHIM DEY'S signature [Seal]

The AGHA SULEIMAN'S signature [Seal]

To all to whom these Presents shall come or be made known.

W

Whereas the Underwritten David Humphreys hath been duly appointed (commissioner Plenipotentiary by letters patent under the signature of the President and seal of the United States of America, dated the 30th day of March 1795, for negotiating and concluding a Treaty of Amity and (commerce with the Most Excellent & Illustrious Lord the Bey and Supreme (commander of the State of Tunis; whereas in conformity to the necessary authority committed to him therefor, he did constitute and appoint Joel Barlow an Agent in the business aforesaid; and whereas the annexed Treaty was in consequence thereof agreed upon, in the manner and at the time therein mentioned through the intervention of Joseph Stephen Famin invested with full Powers for the said purpose.

Now, know ye, that I David Humphreys Commissioner Plenipotentiary aforesaid, do approve and conclude the said Treaty and every article and clause therein contained, reserving the same nevertheless for the final Ratification of the President of the United States of America, by and with the advice and consent of the Senate of the said United States. In Testimony whereof I have signed the same with my name & affixed thereto my Seal, at the City of Madrid this fourteenth day of November 1797.

[Seal] DAVID HUMPHREYS.

Whereas the President of the United States of America, by his Letters patent, under his signature and the seal of State, dated [Seal] the 18th day of December 1798, vested Richard OBrien,

William Eaton and James Leander Cathcart, or any two of them in the absence of the third, with full powers to confer, negotiate and conclude with the Bey and Regency of Tunis, on certain alterations in the treaty between the United States and the government of Tunis, concluded by the intervention of Joseph Etienne Famin on behalf of the United States, in the month of August 1797; we the underwritten William Eaton and James Leander Cathcart (Richard O'Brien being absent) have concluded on and entered in the foregoing treaty certain alterations in the eleventh, twelfth and fourteenth articles, and do agree to said treaty with said alterations: reserving the same nevertheless for the final ratification of the President of the United States, by and with the advice and consent of the Senate. In Testimony whereof we annex our names and the Consular seal of the United States. Done in Tunis the twenty sixth day of March in the year of the Christian Era one thousand seven hundred and ninety nine, and of American Independence the twenty third.

(signed) WILLIAM EATON

JAMES LEAR CATHCART

(*) The Turkish text and the material on the French Translation has not been reproduced by the Avalon Project.